View source for Kohen

== Modern practice ==
Since the [[destruction of the Second Temple]] in 70 CE, Jewish priests have not performed sacrificial services. However, they have retained a formal and public ceremonial role in synagogue prayer services, along with certain unique religious duties and privileges. Following the [[First Jewish–Roman War]], the priestly class relocated to [[Galilee]] and various [[Jewish diaspora|diaspora]] communities, with their new places of residence recorded in inscriptions from the period.<ref name=":0">{{Cite book |title=Archaeology of the land of the Bible. Volume 3. Alexander to Constantine |date=2012 |publisher=Yale University Press |isbn=978-0-300-20583-1 |editor-last=Chancey |editor-first=Mark A. |series=The Anchor Yale Bible reference library |location=New Haven, CT London |pages=164 |editor-last2=Meyers |editor-first2=Eric M.}}</ref> Drawing on their knowledge of the Torah and Temple worship, they contributed to the development of [[Jewish liturgy|synagogue liturgy]] and may have played a role in the preparation of biblical translations.<ref name=":0" />

These special roles have been maintained in [[Orthodox Judaism]], and sometimes in [[Conservative Judaism]]. [[Reform Judaism]] does not afford any special status or recognition to kohanim.
*In Jerusalem is "[[Temple Institute]]" whose mission is to prepare the Jewish People and the non jewish nations of the world for the [[Third Temple]] which will take the place of the first two destroyed Jewish Temples. Even the Anti-Zionist [[Toldos Aharon]] chassidic movement ''has established a specialized study program for Jewish priests (kohanim) to prepare for Temple service.''<ref>[https://israel365news.com/410099/anti-zionist-haredi-group-prepares-for-third-temple-establishes-study-program-for-third-temple/|title=Israel 365 News|access-date=September 30,2025|Archive-date=June 30, 2025|author=Adam Eliyahu Berkowitz]</ref>

=== Synagogue ''aliyah'' ===
{{Main|Aliyah (Torah)#Kohen and Levi aliyot}}
When the [[Torah reading]] is performed in synagogue, it is divided into a number of sections. Traditionally, a kohen (if one is present) is called for the first section (''aliyah''), a Levite for the second reading, and an "Israelite" (non-kohen, non-levite) for all succeeding portions. If no Levite is present, the kohen is called for the second aliyah as well. The [[Maftir]] portion may be given to someone from any of the three groups.

[[File:Birkhat cohanim 1.JPG|250px|thumb|Large crowds congregate on [[Passover]] at the [[Western Wall]] to receive the priestly blessing]]
[[File:Grave Rabbi Meschullam Kohn.jpg|thumb|Blessing gesture depicted on the gravestone of Rabbi Meschullam Kohn (1739–1819), who was a kohen]]

=== Priestly blessing ===
{{Main|Priestly blessing}}
The kohanim participating in an Orthodox and some other styles of traditional Jewish prayer service also deliver the priestly blessing during the repetition of the [[Amidah]] prayer.<ref>The text of this blessing is found in {{bibleverse||Numbers|6:23–27|HE}}</ref> They perform this service by standing and facing the crowd in the front of the congregation, with their arms held outwards and their hands and fingers in a specific formation, with a Jewish prayer shawl or [[Talit]] covering their heads and outstretched hands so that their fingers cannot be seen. Kohanim living in Israel and many Sephardic Jews living in areas outside Israel deliver the priestly blessing daily; Ashkenazi Jews living outside Israel deliver it only on major Jewish holidays.

=== Pidyon haben (redemption of the firstborn) ===
{{Main|Pidyon haben}}
Outside the synagogue, the kohen leads the ''pidyon haben'' ceremony. This redemption of the first born son is based on the Torah commandment, "all the first-born of man among thy sons shalt thou redeem".<ref>{{bibleverse||Exodus|13:13|HE}}</ref>

=== Marital restrictions ===
{{Bibleverse|Leviticus|21:7|HE}} prohibits marriage between a kohen and certain classes of women. According to [[halakhah|rabbinic law]], these classes include divorcees, non-Jews, converts (who were previously non-Jews), and women who have previously engaged in certain forbidden sexual relationships (even if involuntary, i.e., rape).<ref>[[Sefer Hachinuch]], 266-268</ref> If a kohen did have relations with any of these women, the offspring are described as "profaned" (male: ''challal'', female: ''challalah''); their status is nearly identical to a normal Jew, while the ''challalah'' herself is one of the categories which a kohen may not marry.<ref>Yishma'el Tanuji Ha-Kohen, ''Sefer Ha-zikaron'', London 1974 (Hebrew)</ref>

Rape poses an especially poignant problem. The pain experienced by the families of kohanim who were required to divorce their wives as the result of the rapes accompanying the capture of Jerusalem is alluded to in this Mishnah:
<blockquote>If a woman were imprisoned by non-Jews concerning money affairs, she is permitted to her husband, but if for some capital offense, she is forbidden to her husband. If a town were overcome by besieging troops, all women of priestly stock found in it are ineligible [to be married to priests or to remain married to priests], but if they had witnesses, even a male or female slave, these may be believed. But no man may be believed for himself. Rabbi Zechariah ben Hakatsab said, "By this Temple, her hand did not stir from my hand from the time the non-Jews entered Jerusalem until they went out." They said to him: No man may give evidence of himself.<ref>[[Mishnah]] [[Ketubot]] 2:9</ref></blockquote>

[[Orthodox Judaism]] recognizes these rules as still binding, and Orthodox rabbis will not perform a marriage between a kohen and a divorced woman.<ref name=civil/> This is the attitude of the [[Israeli rabbinate]], with the result that a kohen cannot legally marry a divorced or converted woman in the [[State of Israel]]. (However, if such a marriage were performed outside Israel, it would be recognized as a valid marriage by the Israeli state.<ref name=civil>[https://web.archive.org/web/20111104030003/http://www.myjewishlearning.com/israel/Contemporary_Life/Society_and_Religious_Issues/Freedom_of_Religion/civil_marriage_in_israel.shtml Civil Marriage in Israel]</ref>)

[[Conservative Judaism]] has issued an emergency ''takanah'' (rabbinical edict) temporarily suspending the application of the rules in their entirety, on the grounds that the high intermarriage rate threatens the survival of Judaism, and, hence, that any marriage between Jews is welcomed.<ref name=ra/> The ''takanah'' declares that the offspring of such marriages are to be regarded as kohanim.<ref name=ra>{{Cite web|url=http://www.rabbinicalassembly.org/teshuvot/docs/19912000/goodman_marriageconvert.pdf|archive-url=https://web.archive.org/web/20101127130257/http://www.rabbinicalassembly.org/teshuvot/docs/19912000/goodman_marriageconvert.pdf|url-status=dead|title=Arnold Goodman, "Solemnizing the Marriage between a Kohen and a Convert"|archive-date=November 27, 2010}}; {{Cite web|url=http://www.rabbinicalassembly.org/teshuvot/docs/19912000/goodman_marriagedivorcee.pdf|archive-url=https://web.archive.org/web/20101127130736/http://www.rabbinicalassembly.org/teshuvot/docs/19912000/goodman_marriagedivorcee.pdf|url-status=dead|title=Goodman, "Solemnizing the Marriage between a Kohen and a Divorcee"|archive-date=November 27, 2010}}</ref>

===Other laws===
To this day, kohanim keep the prohibition ({{Bibleverse|Leviticus|21:1-4|HE}}) against becoming [[Tumah and taharah|ritually impure]] through proximity to a corpse (within the same room, at a cemetery, and elsewhere), except when the deceased is his immediate family member. Some Jewish cemeteries have special facilities to permit kohanim to participate in funerals or visit graves without becoming impure.<ref>[https://www.chabad.org/library/article_cdo/aid/885633/jewish/The-Kohens-Purity.htm The Kohen's Purity]</ref>

The [[presumption of priestly descent]] is used to help identify kohanim.

Other Jews are commanded to [[The mitzvah of sanctifying the Kohen|respect the priesthood]] in certain ways. One of these ways is that priests (and in their absence, occasionally Levites) are the first offered the opportunity to lead [[Birkat Hamazon]]. Unlike the general rule for aliyot, this offer — which is only a requirement according to some Rabbinic opinions — may be declined. There are other rules regarding the honoring of kohanim, even in the absence of the Temple, but generally these are waived (if they are even offered) by the kohen.